The idea behind the game is that you get into twos, you propose an idea, it can be something simple: ‘Let’s ski down the Alps…’ and your partner yes ‘Yes and then we can…’ and then says the first thing that comes into their head. No planning, no filter. It can be anything as long as it is the first thing that has come into their head. Each time an action is described: ‘Let’s ski down the Alps’ the two partners also act out the action physically with full commitment. The longer you play the game, the weirder and more wonderfully outrageous the ideas become. If you do this with the group, the room gets loud and very busy very quickly.

When you run this exercise with a new group, what usually happens is they try to think their way through the exercise. To intellectualise themselves out of the problem to save face. They make every effort to come up with the cleverest idea. They plan in the minutest detail…

If ever there was a sentence that signals the death knell of an improvisation in Drama it’s, “I know, you say [this] and I’ll say [that] – it’ll be great!” It’s never great. It’s stilted, usually a bit banal and ultimately the absolute antithesis of creativity and originality. Crucially it demonstrates that the participant hasn’t understood the point of the game.

The point of “Yes And…” isn’t to consciously create a brilliant idea. It’s not to be funny or clever. It’s not to be the coolest person in the room. It’s not to avoid embarrassment or humiliation. The point of “ Yes And…” is to learn how to accept the offer given to you and to use that offer to launch yourself into… well… the unknown… To learn to trust that the idea will come, despite the interference of the intellect. And in doing so, to create a brilliant idea.

One of the most misunderstood elements of the creative process is its beginning. It’s assumed that artists sit around their studio – or walk, or pace moodily – planning and generating ideas, thinking their way through. And that there’s a trick to it that you can learn and improve so that, once you’ve been an artist for a long time, you can go in and CREATE. Nothing could be further from the truth.

Sure, if you want to paint an orange, well, have at it. The orange is there, away you go, but really that’s a technical exercise. Your orange may be wonderfully different from everyone else’s but still life isn’t a new idea. Nor is painting the still life of an orange. It’s a reinterpretation of an old one. No problem with that – it’s just not what I’m talking about here.

“Yes And…” for an actor, then, is the equivalent of a blank page for a writer. Terrifying! As soon as you introduce this exercise to a group not familiar with it, the levels of anxiety go through the roof. How will I know what to say? What will everyone think of me? What if my idea is rubbish? What if I die? For clarification, dying onstage is to do something embarrassingly badly – we don’t actually sacrifice them. It’s that tumbleweed moment that sees the performer left vulnerable and exposed in front of an audience. It’s the theatrical equivalent of the nightmare where you dream you’ve woken up on a platform, not knowing why you’re there, then realising you’re in charge of leading worship and you’ve forgotten your trousers…who says actors are dramatic!

So, how do you avoid this death by humiliation?

The solution is easy, actually. You commit to the physical action utterly and completely in the moment, trusting that the answer will come. And it does. Every time. Bigger, better, weirder, more original than it could ever have been if you’d planned it. It forces you to think outside your usual patterns. It forces you to come up with something completely new and never previously imagined. It forces you to create…

Because that’s the thing often misunderstood about creativity. It’s finger-nail chewing, anxiety-inducing, scream at a noise in the dark in a haunted house at Halloween terrifying! So you do plan. But when you plan, you don’t plan for the inspiration, the artefact, the concept for the painting, the idea for the play script, the sculpture, rather you try to create the perfect environment then you open yourself up, and wait. And in doing so, you are trusting that something, as yet unknowable, will appear.

If it doesn’t…well, now you know why we’re all so darn temperamental!

So an experienced artist is not so much practised at consciously coming up with ideas. Instead they are well-practised at living with ambiguity, uncertainty, with not knowing. With experience, they learn to control their response to anxiety. They don’t lose the fear, but they learn to manage it so that it doesn’t interfere with their process. They learn to walk off the cliff trusting that something, anything, will catch them on the way down. And, if it doesn’t, then everything gets smashed and destroyed when it hits the ground. And they rise and start again. From scratch. From somewhere new.

So, my question for you to ponder this fine morning is: do you believe in resurrection? Do you trust the process?

I could talk about our scripture reading this morning in terms of this being Christ’s first miracle. We could debate whether we believe it happened as described here. I could talk about it as being the moment Jesus reveals himself to his disciples or it representing the fulfilment of the passage from Amos we heard on Monday…

But I think it’s simpler than that. Mundane even. This story is about a son having a good time with his mates at a wedding until his Mum comes in and tells him its time for him to get to work. Jesus replies: “My hour has not yet come!” Jesus knows that taking this step – performing this miracle – will force him to step off the cliff, to begin a process he can’t come back from…

You can almost picture Mary rolling her eyes as, ignoring him, she turns to the servants and instructs them to do what Jesus tells them to do. She knows Jesus is comfortable, enjoying the company of his friends, doing the busy-work, maybe, but not quite fully committing to the process. Yet. So she gives him a nudge.

And when God gives us a nudge, the “Yes and…” well that’s our job. Because, when we’re nudged, our task is to jump into the playing area with both feet, fully committed, with an open heart and a sense of joy, secure in the knowledge that we are loved and cared for, that God has a plan and that the time is right because he says it is.

Anything after “Yes and…” well that’s God’s bit and it’s bound to be better than anything we could come up with!

(image courtesy of )

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Prior to the election, I was visiting my father in America. Like everyone else, I was perplexed why Trump and Harris were running neck and neck at the polls.

The cost of living crisis is hitting the US. People see the immense resources, and how grand America is, yet if you break away from the tourist areas, amusement parks and fancy neighbourhoods and ride public transportation you will see another American reality where there is much poverty. Illegal drugs and the opioid crisis have had a devastating effect.

I think it’s helpful to note the difference between talking about big overarching issues like abortion, the environment, human rights and immigration, which tend to take on an almost theoretical or even religious discourse, and the bread and butter issues like affordable housing, buying groceries and having a pension.

The tangibles of some semblance of the American dream matter. Whether one is a recent immigrant or well established, a good job, a house, a car, and two weeks’ vacation is a sign of reasonable success.

America is vast and cannot be summed up with a dualist view, even though political parties and some Christian groups are trying to convince us otherwise. A deepening divide between rural and urban states seems to be at play again.

This isn’t new to the American socio-political scene; this difference contributed to the American civil war in the 19th century. Slavery, individual and states’ rights, and racism were an issue; racism, personal and states’ rights, sexuality and gender are now. There is a red/blue political divide, but what about the vast majority of Americans we don’t hear from at the ballot box?

For a number of decades it’s been hard to decipher if the government has influence over huge health insurance, financial, tech, and pharmaceutical companies. I marched in Washington D.C. during the Bush presidency out of concern for the influence of multinationals over American life and policy.

As buoyant as many people were with the great hope of Vice President Kamala Harris and Governor Tim Walz, I know for many people it felt inconsequential. The prospect of Christian nationalism in America is frightening.

This idea has multiracial support from people who are worried about secularism and the decline of a common morality. On the other side, this brings fear, violence and further minoritisation to immigrants, refugees, non-heterosexual, transgender people and women.

Project 2025 is a manifesto that enshrines ‘biblically based’ definitions of family which establish Republican domestic policy. The crucial challenge is whether we are willing to talk about these tough issues in families and in our churches, or whether fear stifles conversation.

I wonder if some of the angst about ‘something wrong’ is about baby boomers looking back sentimentally. When there isn’t a future to look to, or the present seems too complex, we tend to be distracted by what was.

Privileged folks look back with nostalgia; those on the edge remember hard struggles. Only looking back is cynical, rather than imagining and envisioning hope and a future. I’m sure Lot’s wife has much to say about that in her salty tears!

A dear Irish friend who loves the USA says, ‘Never think tomorrow will be the same in America.’ That to me feels very hopeful.

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My hope is that this year a discussion about ‘What does it mean to be a United Reformed Christian?’ will return to our URC family table. Perhaps we would start with what we all hold in common: Jesus Christ. I think we would also say we honour diversity and hold a level of respect for each other no matter where we are on life’s journey. We hope that our places of gathering are safer places or, as I would say, we can be soft here. We cherish community life and hold words and discernment as key to our functioning. We tend to have a social conscience and have a proud tradition of activism for the oppressed, downtrodden and minoritised. We prefer simplicity over aesthetics in our worship. Centrally we believe in the separation of church and state – a nonconformist heritage. These would be a few of the things that for me describe the United Reformed Church. What other principles would you say we hold in common?

As I have begun to be the representative face of the URC to the world it is important that I have a sense of what we hold in common. We are not a hodge-podge of individuals seeking our own way are we? What would you say unites us?

I read an American article about Christianity in the UK beginning to experience a REVIVAL. I have heard it too throughout several places: in the Council for ��Ʒ��ҹ�������� Mission in Durban, South Africa in June, at the recent Church of England General Synod in York and I have heard it in a few places in the URC. To my surprise, the chaplains on my team presented the theme: “Resurrection, not resuscitation” at my induction service. Revd Andrew Mann-Ray and Andrea Heron left us with a question, “What does resurrection mean to you?”

I wonder if it is time to be passionate about being a United Reformed Christian? Not that we are into being trendy – heaven forbid! Rather that we would stand firmly, thoughtfully and respectfully passionate on our convictions. I am a devout Christian (follower of Jesus), I read the Bible, it is preached each Sunday and I am a faithful member of the United Reformed Church and this is why…

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The day is in memory of the Soweto Youth Uprising which took place on 16 June 1976 in South Africa against the Apartheid government.

Dr Henry-Robinson greeted Assembly with a Zulu greeting, saying: “Sanibonani (I see you) and greet you in the name of the One living, loving Liberator, through Jesus Christ, our Saving grace.”

After expressing blessings from her family and a short prayer, the Moderator delivered the following sermon:

Friends, today we rise — we rise in celebration and in awe of God’s children — pioneers, who possessed a particular kind of boldness, brave sacrifice and courage, that rose up in 1976 and stood against the injustice of the apartheid regime.

So, friends, today is a special day. A day of rising to recognise and embody their courage!

In the same way I see the critical necessity of reading and re-reading passages of scripture freshly every time, I see the importance of revisiting and facing events with fresh eyes.

And this opportunity to preach on this day that is set aside to commemorate the African Child, is not lost on me.

The Scripture passages I chose, Mark 10:17-31, and Matthew 19:13-15 are, to me, very familiar ones. Yet, this time they touched me differently.

I grew up in a large family in Trinidad and Tobago in the Caribbean with two parents and nine siblings: a household where every event and time seemed to have been underpinned by music.

So, I hope you will permit me to extract, sometimes loosely, from a singer who for me underscored in her music the world events of the 1970’s because some of the lyrics of her song Trade Winds seemed to freshly disturb me while I was preparing today’s sermon.

She sings…

“Here I stand looking, looking around me,
while all around me, what do I see,
unhappy faces behind painted smiles,
heartache and loneliness dressed up in modern styles.
Children both rich and poor searching for the truth…”

I turn to you and ask — What do you see happening to children and young people, when you look around the world today?

Like Roberta (Flack), still today, young people are searching for the truth, and if they don’t find it, like the song says, “Lord help tomorrow’s youth”. These are the signs they are caught up in the trade winds of our time.

In our time, these trade winds reflect the societal conditions that push children into open spaces of suffering where they find themselves fighting for survival sometimes losing that fight, amidst hatred, lovelessness and despair on many levels.

And so, it becomes for us a question of how do we revisit, reimagine and transform experiences such as this?

What if these signs were not just reminders of our collective failures? What if they are calls to prophetic action?

Because who are we, if we are not called into action by God, as members of one body?

Our theological underpinning compels us to read these signs through the lens of our prophetic calling, which gives rise to urgency — this is actually an emergency, which is urging us to respond with faith and witness.

And in my interpretation, Jesus’ interaction with the rich man in Mark 10:17-31 presents what can be a challenge to us, to examine what might be holding us back from fully flourishing.

The young man’s sorrowful departure after Jesus’ command to sell all he possessed and give to the poor, gives us a glimpse into the grip that material wealth and societal expectations have on our lives.

At Matthew 19:14, Jesus says: “Let the little children come to me, and do not hinder them, for the kingdom of heaven belongs to such as these.”

And if nothing else, this should offer a profound theological foundation for our prophetic calling.

If heaven belongs to the children, then our faith demands that we create environments where children not just survive but thrive and where their rights are upheld, and their potential is nurtured.

This day in 1976, which started with hope and vision for the future and ended with death and weeping, is now transformed to a day South Africa celebrates as a reminder of the historical struggles and ongoing challenges faced by its children. It is a day when we are called to rise in the fashion that Jesus did on the Sunday after that fateful Friday.

Just as Jesus welcomed the children and blessed them, we too are called to embrace and protect them from the harsh signs of our time, and to guide them towards a future filled with hope and opportunity. The singer observes that “love is the answer”, and then laments that, no one is buying.

Yet, our mission mandate compels us to rise to respond in love, where our faith and witness demand that we engage in the kind of mission that addresses the root causes of the challenges children face, and work tirelessly towards justice, peace, and reconciliation, ensuring that our actions reflect the love and compassion of Christ.

In South Africa, this day is an immensely important day to remember children whose rights had been taken away and who had long been minoritised and marginalised.

It is a day marked by activities that promote children’s rights — a day that places focus on the need for improved education and healthcare systems, protection against abuse and exploitation, the elimination of child labour and poverty as well as the negative impacts of climate change.

And in an attempt to answer the earlier question — who are we, if not called to action, by God? Perhaps we need to ask additional questions — what is our true mission, and, where is God in all of this?

When and how are we going to support the efforts, to advocate for policies that protect our children, and to provide resources that enable them to thrive?

In our journey through the signs of the times, our prophetic calling, and our mandate, it is important to root our understanding deeply in the presence and action of God.

Aren’t we already doing this, you might ask?

We acknowledge God as the Creator and Sustainer of life, the one who breathes life into every child, who knows them by name, and in whose hands their futures are held.

Acknowledging that God’s heart breaks at the sight of injustice, oppression, and suffering is radically transforming. In the face of the brutal force that was meted out against the children in Soweto, God’s presence was with them, sharing in their pain and crying out for justice. For the God we worship is not the God whose heart is hard, who wreaks havoc and causes pain. Our living, loving Creator is a God of justice who sides with the oppressed and stands against the powers of this world that seek to harm and dehumanise.

I grew up knowing that the word apartheid meant something horrible happening to black South Africans. And when the news broke about what happened to the children (some of whom were the same age as me) protesting peacefully in the streets of Soweto, I was deeply troubled and tearful.

Though I was not physically present, my heart resonated with their struggle. I could not understand why children who were bold and brave enough to recognise the importance of having and speaking in their own voice and learning in their own language were met with such brutal force — for me their courage would have been something to celebrate. It was a moment that shaped my understanding of justice, of the need to stand up for what is right, and of the critical importance of education that empowers rather than oppresses.

This experience brought me closer to self-reflection and recognition. I saw myself in those children and it made me realise that God’s realm is one where every child is valued, where their voices are heard, and where their potential is nurtured.

God calls us to be co-creators with God in building a world of justice, peace, and love.

I understand now why Roberta Flack’s lyrics touched me so deeply, because when I reflect on Hector Pieterson and the children of Soweto, I see reflections of myself. I am caused to reflect on my own journey — and could see even at that age — that life was no easy game. It is easy to get caught up in the trade winds of our time.

Now, instead of merely observing, I see the faces of the children who marched for their right to education, for their right to a future, and I am reminded of my own responsibility to continue their legacy.

Their courage and sacrifice are not just historical events but living testimonies that call us to action today.

Although Trinidad and Tobago is geographically far removed from the physical space of Soweto, the spirit of their struggle resonated deeply within me. It re-awakened a sense of solidarity, a realisation that the fight for justice and equality knows no boundaries. The struggle of the children in Soweto became my struggle, their pain, my pain, their hope, my hope.

This profound connection to the children of Soweto is rooted in the theological understanding that we are all part of God’s family. When one part of the body suffers, we all suffer.

When one child is oppressed, all children are affected. This is why the Day of the African Child is so significant—it is a reminder that we are all called to rise to life together in transformation.

To effectively respond to this calling, we need to consider what this means for an organisation such as CWM. What are the key implications and insights for governance, location, finance, and communication?

If we are who we say we are—an organisation that is interested in creating life-flourishing communities—then we need to embody the values of transparency, accountability, and inclusivity.

Then, we are called to boldly and bravely challenge the injustices committed against children, ensuring their voices are heard and their needs are prioritised.

Yes, our efforts need to be rooted in the regions and communities we serve, but the body is wider still. We need to be present where the needs are greatest, understanding the unique challenges and opportunities within each context.

Are we, or are we not called to at least acknowledge other people’s pain? What makes it acceptable to be openly dismissive of other people’s pain?

If who we are, is who we say we are, then members need to recognise with urgency that financial resources need to be justly allocated towards programs that directly benefit children living through legacies of historical wrongs — and acknowledge their suffering by honouring the promise to repair the breach.

Education, communication and acknowledgment are key to showing respect and recognising people’s dignity. And the students’ desire for effective education is core to why they took to the streets in protest. It was to enhance the way they communicated with each other and with their communities. Having the freedom to use your own voice to tell your story is life giving, and crucial for advocacy and action.

Rising to life together in transformation is an intentional, non static activity. As we reflect on the prophetic reading of the signs of our time, our theological calling, and our mission, may we be intentional about recognising that the Day of the African Child is not just a day of remembrance, but a day of renewed commitment to the rights and welfare of all children. Indeed, I would be remiss if I do not also mention the children of Gaza, Sudan and Congo in this context.

We are called to be agents of change — to create a world where every child has the opportunity to thrive — not merely survive. This requires us to confront the trade winds of our time, that is — the systems and structures that perpetuate inequality and injustice today, and work tirelessly towards a future where love, justice, and peace prevail.

While I was inspired by Roberta Flack’s song in the 70s: I pray that the day will soon arrive for new lyrics that go something like this…

“Here I stand looking, looking around me, while all around me, what do I see?
I see that while these trade winds may blow around and about us,
we recognise that we are not powerless, and boldly harness the power within us,
to rise, transform, and build a better future together.”

But this means remembering to charge our batteries by plugging ourselves into Jesus urging to let the little children come to me, and do not hinder them, for the realm of heaven belongs to such as these.

Friends, in this space, where we gather together to commemorate the Day of the African Child who courageously went ahead of us in rising up and boldly taking their place in history, may we commit ourselves with the same spirit of boldness and courage, to be and to become the change we need to see and to be, and to rise to life, together in transformation, ensuring that we are doing the best we could possibly do, to ensure that every child has the chance to live, to learn, and to grow in a world that values and protects them.

May God bless us all as we journey together in this mission of love, justice, and transformation – Amen.

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Greetings to you all here at Hope United Church and happy 64th anniversary; it is good to be here with you on this 4th Sunday in Easter – Earth Day Sunday – as you celebrate this important milestone.

Minister Rev Samuels, and members of the ministry team, I greet you in the name of our Lord Jesus Christ.

You have extended this invitation to me to preach here this morning, and it was with great pleasure that I accepted your gracious invitation.

I thank you all for having me on this day of celebration.

I am Revd Dr Tessa Henry-Robinson – the present Moderator of the General Assembly of the United Reformed Church or the URC as we are commonly called. We are a denomination that operates in 13 Synods across England, Scotland and Wales, through approximately 1,284 congregations.

As my colleague said moments ago, we are here in Jamaica with URC colleagues who are visiting as part of a group of churches from the UK context hosted by the Churches Reparation Action Forum – CRAF.

The visiting group, which consists of three church denominations, as well as Christian Aid and ��Ʒ��ҹ�������� Council of Churches, came to discuss reparations.

The difference is that my United Reformed Church (URC) colleagues and I, are also here to offer an apology on behalf of the whole URC, for the role of its antecedents in the TransAtlantic trafficking, enslavement and brutality meted out to Africans…

And we had the distinct honour and privilege, recognising the urgency of so doing, to deliver this apology last Sunday at Webster United Church, where a good cross-section of local churches and institutions — as well as the Honourable Minister of Culture, Gender, Entertainment and Sport – were present.

Again – thank you for inviting us to worship with you today.

Sermon: Reignited with Boldness to Share the Good
(based on John 10:11-18 and Psalm 23).

Let us pray…

May the words of my mouth and the meditation of our hearts be acceptable to you – O Lord – our Rock and our Redeemer ~ Amen.

And so, on this 4th Sunday in Easter we gather in the presence of our Triune God – Creator, Redeemer, Sustainer – Father, Son and Holy Spirit.

Friends, I was invited to focus my thinking on two passages – John 10:11-18 and Psalm 23.

I am always struck by what happens when we return to look again with intentionality at something we have become familiar with.

The importance of re-reading is real, and coming to scripture passages again — anew and afresh — is always a joy for me.

These two passages are very well used and so are quite familiar to church goers, not just here in this worshipping space, but around the world.

They tend to be used to comfort and guide, and they are much more than that. I receive them as a radical call to us readers, researchers, listeners, and hearers alike. By this I mean, for me, the passages invite and empower us to face our history, regardless of what side of history we stand on.

And we are urged, in my interpretation of what I have read, to journey through life with courage and hope.

Today, with our theme, “Reignited with boldness to share the Good News,” we hear a call, echoing out of these readings to us, to be messengers of healing and reconciliation in a world still scarred by the historic injustices of trafficking, enslavement, and colonisation.

Those legacies live on, on so many levels, social, psychological, physiological, structural, educational, and I can go on. So, this is committed work.

And the good shepherd calls us out, even as he calls out to us; and I could almost hear Jesus saying:- now hear this! Come closer and listen carefully to what I am saying: “I am the good shepherd. The good shepherd lays down his life for the sheep.”

Friends, this is not a cute, cuddly story. We get the sense, in this passage, of the serious committed-ness of the work of the shepherd.

A good shepherd is not only a caretaker, but a bold leader who faces danger head-on for the sake of their flock. This type of commitment transcends mere duty; it is a profound expression of love and sacrifice.

What do love and sacrifice look like?

Love and sacrifice joined up – is a powerful image of the Good Shepherd – certainly not a passive and static one. It is active … it challenges us, and invites us to reflect on how we, as followers of Christ, might lay down our lives for those who are tremendously underserved today.

This ignited a spark that inspired me to ask – how can I stand boldly in the face of past and present injustices that continue to breach the dignity of our brothers and sisters? Friends, how can we not?

I wonder could we ever justify just saying I forgive you? Or, do we answer God’s call to be on a journey of seeking justice, knowing that God is with us:
– even when the journey is rough.
– even when the valleys are full of shadowy figures and death dealing activities.

Psalm 23 offers a vivid journey from tranquil pastures to dim and dangerous valleys, reminding us that God’s presence and provision are constants, even in the most challenging times, “Even though I walk through the valley of the shadow of death, I will fear no evil, for you are with me; your rod and your staff, they comfort me.”

This Psalmist does not shy away from the valley, neither should we shy away from the reality of the valley. We are urged to confront and walk through it, and are invited, and called out to be mindful of Jesus’ promise that we are never alone, even in our bleakest moments.

This promise fuels our boldness, not to forget the valleys of our history—the deep scars of enslavement and oppression—but to walk through them with faith, guided by God’s loving hand, towards thinking proactively about what it would look like for that breach to be repaired. Daring to think, in the most audacious way, about what we, as a people, collectively, would look like when our scars are healed.

The breach caused by centuries of injustice is devastating and destructive; it is multi-layered and very wide. But our call as followers of Christ, is to bridge this gap with the love and truth of the Gospel.

As we strive to confront these harsh realities, we need not despair, for we are called to embody the boldness that comes from knowing that we are empowered people – empowered and named into being agents – even though we are people who have been branded, strapped, restrained, constrained, some chained and stripped of their/our names by a succession of brutal land grabbers, intent on benefitting by utilising and depleting the intellect, bodies, minds, creativity, talents, strengths and weaknesses of those gone before us.

But in reality, O Creator, do they know what they have done?

We, God’s people, are an identified people – named as agents of change by the Holy Spirit. The Good Shepherd knows each sheep by name. And on our journey toward justice and reconciliation, we are empowered to strive to see the individual stories, pains, and hopes of those affected by history’s shadows.

What stories did your ancestors tell? And what about those ancestors who survived the harshest so their descendants could live; those who were face-to-face with a horrible reality of daily torment – physical, psychological, emotional and spiritual. What stories did they tell? And what does this history still tell us today?

By acknowledging these stories and recognising the present impact, we are able to genuinely become reignited with a bold understanding of what is needed to pave the way for genuine healing, and reconciled relationships, so that we might begin to know what it means to live the Good News.

Because being reignited with boldness means more than speaking the Good News; it means living it. It means building communities where the broken are restored, where the lost are found, and all are valued. It means preaching a Gospel that not only saves souls but also heals wounds.

And so, we are called to be like the Shepherd who anoints with oil, while preparing a table before those who, for many years, have disrupted the fullness of life in harmful ways, and those working toward making goodness and mercy follow for days, weeks, and years to come.

This is not in any way a passive journey—it is an active, intentional, courageous, and even dangerous one.

It is a testimony to the world that our faith has the power to transform lives and societies.

And so, we are urged to remember our ancestors, ignited with a spirit of boldness to share and live the news that is rooted in the grace and loving kindness of our God.

For it is our Creator’s strength that sustains us, Christ’s wisdom that guides us, and the Comforter-Sustainer’s love that motivates us.

Friends, this is not just a moment for reflection. This is a starting point for bold action which involves actively allowing the peace of Christ to rule in our hearts, and the Word of Christ to live within us richly as we teach, advise, and urge one another with all the wisdom we could muster.

And now, in the boldness of God’s Spirit, may we be reignited to share the Good News, to heal the wounds of the past, and to build a future reflective of God’s house, where there is room for all, where relationships flourish, where every tear is wiped away, and every heart is renewed.

And as I close – I say – may the love of our liberating, Living Creator, the grace of the Resurrected Redeemer, and the community of the Sustaining Spirit of the Triune God, be with us all ~
Amen.

Read the URC’s confession and apology for the role of its antecedents in transatlantic slavery and its continuing complicity in the legacies of the trade today

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“Learn to do right; seek justice. Defend the oppressed. Take up the cause of the orphan; plead the case of the widow.” (Isaiah 1:17)

New Year greetings to you all!

We have now left 2023 – a year that saw the world emerging hopeful and reflective after the unprecedented period of isolation brought on by the pandemic. We rallied around each other and our communities as we looked to rebuild our lives and strengthen our faith. As such, I would say that this past Christmas would have held more significance for our humanity for many of us that we are each other’s keepers, and collectively, our prayers have been for peace, comfort, love, and security.

However, 2024 begins with an appalling tragedy from which we cannot – must not – look away. Our humanity is again being touched by its gravity, and we must speak up and speak out. The time is past for debate and rhetoric on what is happening in Gaza. It is incumbent on us to speak out loudly with those demanding a ceasefire now.

Global reaction to the 7 October Hamas attack was rightly one of condemnation. We all understand the inviolability of our countries and homes, where we expect to live safely and in security. One cannot imagine the grief of having loved ones taken in such a way, nor the desperation of not knowing when those who were taken as hostages will be brought home. We hope our prayers for the safe return of all the hostages will soon be answered.

Peace and security in one’s land and home are the right of every person on this planet.

Historically, however, we have seen this as an elusive right for many countries and people worldwide as those with power claim authority over it. The idea of an entity, internal or external, claiming sovereignty over one’s fundamental human rights in our “modern” world is a stain on our humanity. These are harsh words, I know, but the realities are even harsher because the denial of human rights diminishes the development and progress of a people and, above all, destroys the hope of the younger generation – innocent children. I am thinking especially of Palestine while being mindful of events unfolding in Yemen, Sudan, Congo, Ukraine, and Tigray.

The people of Palestine have suffered under the most prolonged occupation the world has known and, as a nation, have never experienced what it is like to live in peace and security. Palestinian children have grown up exposed and open to pain and heartbreak. The siege on Palestine is an ongoing story since the 1948 Nakba and countless contraventions of international law, international humanitarian law, and UN resolutions. Israel’s retaliation for 7 October deserves strong condemnation for its brutality of collective punishment, which is being likened to genocide. Observers have pointed out evidence of this intentionality of the more than 20,000 bombs that have been dropped on the densely populated area of Gaza and the indiscriminate shooting of men, women, and children at hospitals, schools, places of worship, and in the street.

Neither can we ignore that more than 70 journalists and media workers have also been killed and their families targeted. The United Nations has itself lost 136 staff members because of Israel’s bombing. No one is safe.

The recent announcement by Benjamin Netanyahu that “it is not finished” should horrify us all as casualties mount to more than 20,000 killed, among which are more than 9,000 babies and children. Nearly half of the territory’s population is under 18, and Israel’s incursion into the West Bank and the refugee camps also spell even more devastation for Palestine’s next generation.

The resilience of the people of Palestine and its children cannot be overstated, and we, as the international community, are called upon to stand with them now more than ever. Many of us had, over the years, lost sight of what had been happening in the occupied territories, and quite a few of us were not altogether aware of the everyday realities or chose to turn unseeing eyes.

The unassailable fact is that what we are witnessing is a human tragedy. Our reaction does not negate the 7 October attack and the right of Israel to defend itself, nor is it antisemitic to demand that Israel’s bombardment of Gaza and atrocities of the IDF stop.

We have every reason to cry out for justice and again join the call for an immediate ceasefire.

Ceasefire now!

Our voice is critically important to the call for Netanyahu to be held accountable for the horrific execution of Israel’s retaliation, which exceeds any form of legitimate defense. The rhetoric we have heard from him, and members of his government strongly suggests the decimation of the Palestinian people, which is tantamount to ethnic cleansing, which constitutes a crime against humanity and could also fall within the meaning of the Genocide Convention.

Additionally, it is unconscionable that some states have gone so far as to abstain from voting – on the UN stage and in full view of the rest of the world – for a humanitarian pause and the delivery of aid to the war-torn Gaza Strip. Keir Starmer, leader of the UK’s Labour Party, himself a human rights lawyer, has appallingly expressed approval of Israel withholding food, water, medicine, and fuel to the besieged Palestinian population.

As far as I am aware, the weaponising of food and necessities in conflict situations is immoral and unjust. It is considered a war crime under international law. As Human Rights Watch stressed: “It’s critical to understand this is not simply a byproduct of the conflict, an unfortunate result of a terrible situation. It is Israeli government policy”.

We must neither ignore nor seem not to be hearing calls from around the world for an immediate ceasefire and for Israel’s accountability for genocidal acts against the Palestinian people, war crimes of collective punishment, and per Article 8(2)(b)(xxv) of the Rome Statute of the ICC, of “intentionally starving civilians by depriving them of objects indispensable to their survival, including willfully impeding relief supplies.”

We also join with voices for the return of hostages from both sides, as taking hostages is a war crime.

Our humanity is in peril if we cannot stop this. This is a test of the faith of every one of us. May we find strength in knowing that people from all backgrounds, ethnicities, and beliefs are standing together to demand an end to the suffering of the Palestinian people – all of this is taking place in the Holy Land.

Ceasefire now!

Images by Palestinian News & Information Agency (Wafa) in contract with APAimages, CC BY-SA 3.0 <https://creativecommons.org/licenses/by-sa/3.0>, via Wikimedia Commons

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The conference – held this year from 26 July to 8 August – is held every ten years to discuss church and world affairs and the global mission of the Anglican Communion for the decade ahead.

Themed ‘God’s Church for God’s ��Ʒ��ҹ�������� – walking, listening and witnessing together,’ the aim this year is to explore what it means for the Anglican Communion to be responsive to the needs of a 21st century world.

(Image:Justin Welby, the Archbishop of Canterbury and the Revd Fiona Bennett at the Lambeth Conference. Photo: Andrew Baker for The Lambeth Conference)

The Revd Fiona Bennett, Moderator of the United Reformed Church General Assembly, was invited to the conference and shares the following thoughts:

The Archbishop Welby greeted me warmly on behalf of the URC and was delighted to share that at the last Lambeth Conference of Anglican Bishops 18 were women, this time there were 96.

Around ten broad topics were explored at the conference which included “Calls” ie invitations to action for the whole church.

On 3 August, writer and comedian Sandy Toksvig’s wrote an open letter to Archbishop Justin Welby on Twitter about the Conference’s discussion on one of the ten topics ‘Human Dignity’, which included sexuality.

Sandy asked: “Seriously, with the state the world is in, that is what you wanted to focus on?”

I am led to believe that it was Archbishop Welby’s hope that the threefold environmental crisis of climate change, biodiversity decline and pollution would be the headlines, but the call on human sexuality certainly got more media coverage.

Point 3.3 on the Call regarding human sexuality is about extending “the work of the Anglican Communion Office to Promote Human Dignity with Attention to Sexuality as well as Gender. We call upon the Anglican Consultative Council (ACC, informed by relevant networks and departments of the ACO and informed by Lambeth 1998 resolution I.10), to examine whether its work on Gender Justice should be expanded to promote provincial and inter-provincial vision and practices toward human dignity with attention not only to gender but also sexuality. The ACC should explore this possibility at the ACC-18 meeting in 2023. At ACC-19 provincial and inter-provincial reports should be received and further recommendations made”.

Whilst the Call does include that the 1998 Resolution 1.10 informed the process, the instruction to examine whether its work on Gender Justice should be expanded to promote provincial and interprovincial vision and practises is interesting because the provincial and interprovincial visions and practises vary.

Some provinces, like Scotland, affirm same gender relationships and marriage, while some don’t. To expand to promote these visions and practises would be to expand to promote diverse visions and practises, including those which fully affirm LGBTQI+ identity and marriage as well as those which don’t.

This seems to imply a change in the C of E’s approach.

Sandy Toksvig’s comment that that Lambeth Conference has upheld and not changed the 1998 Resolution1.10, is correct but it is not a true reflection to say: “It was a sin in 1998 and you just wanted to make clear in 2022 that no one in your finely frocked gang has moved on that.”

Several of the Provinces have “moved on that” and I believe the 2022 Call invited a process to recognise the diversity of perceptions and practises held and lived out in the Provinces and Inter-provinces across the world.

This is not a dramatic statement of a changed stance but shift towards inclusion of diverse views.

I was reminded that the talks to form the Church of North India in 1970, which was a union of six denominations, took 41 years.

Whilst I agree with Sandy’s view that the impact of the Anglican Communion, and other faith organisations, not making clear statements to affirm LGBTQI+ identity and relationships, is costing lives, and I personally would like to see dramatic change to include and affirm LGBTQI+ identity and relationships now, not taking 41 years.

I am hopeful that the Calls of the 2022 Conference indicate signs that, like a large ship adjusting direction, the C of E has made a shift in a slow process towards affirming diverse views around human sexuality.

Image: Andrew Baker on behalf of the Lambeth Conference

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The digital event was for URC Youth to remain connected after it was forced to cancel its Assembly because of the Covid-19 pandemic.

Here, Clare reflects on the event:

It was an interesting weekend. Originally, I’d planned to be in Staffordshire at URC Youth Assembly. While Reuben, URC Youth Moderator had set himself up with a virtual background of Whitemoor Lakes (where Youth Assembly is usually held) we were, of course online. The positive side of this was that it made it a bit easier for me to be ‘in’ Southern Synod, for the induction of the Southern Synod’s new Moderator, Bridget Banks as well.

We have learnt a great deal about worshipping virtually. The induction went smoothly and was accessible to many people who might have baulked at travelling to a central venue. Worship at Youth Assembly was inspiring. The music was brilliantly produced, and the reflection on ‘heroes and villains’ in the stories of David and Esther was challenging.

But I, for one, still struggle to feel part of a community worshipping with others yet apart.

The event was not just about worship. On Saturday evening, URC Youth (dis) Assembled was a combination of comedy and music.

Both comedian Paul Kerensa and the band Folk On performed great sets and really engaged with the audience, but it’s a whole different experience from being at a gig. I was particularly struck by how much less we tend to laugh out loud when we are alone, than when we are alongside others. Occasionally I will read something funny and burst into giggles, but it’s not a frequent experience. While the laughter tracks on TV comedy can feel forced, they serve a purpose. Laughter, like worship, is often best as a community experience.

Of course, we are all different and some of us will have more of that sense of togetherness online than I do. I’m trying hard to concentrate on the positives – the people who are more likely to be included by our current ways of meeting, the reduced carbon footprint of living in the virtual world, the ability to connect with those who are physically distant – but I really do miss the interaction with three dimensional people.

Trying to remember that, just because the medium is different, God doesn’t stop working or speaking to and through us. God, who speaks through the experience of God’s people through the centuries, through stories and prophecy, poetry and miracles, hasn’t stopped communicating with us simply because we are stuck at home.

It was a privilege to spend time with two very different groups over the weekend. God was not silent – God was speaking to me, and I’m sure to many others, as we met. If I start to feel sorry for myself as I prepare to lead worship remotely, I will remind myself that these times are even more of a challenge for a stand-up comedian than for a worship leader. So, let’s spare a thought and a prayer for those who make a living by communication and try to ensure that we find things that bring laughter into our lives.

God bless,
Clare

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Fig trees are often referred to in the Bible. Jesus mentions them in a parable, where he curses one for its lack of fruit.

We have a large fig tree in our garden which often bears much fruit. I have noticed that whilst fig trees lose their leaves in winter, all the fruits that failed to mature remain on the tree… potentially for years. These fruits will never ripen. They will eventually rot.

Indeed, I gather that, if left there, the fruits that failed to mature will weaken the tree and reduce the future yield. They are, in many ways, a reminder of hopes unfulfilled – possibilities that never came to fruition. We are advised to remove such fruit, so that the tree is able to put its full energies into next year’s season. We are also advised to prune less productive parts.

You are now probably ahead of me. There is a direct analogy to us and to our Church communities. We have a natural tendency to look back at our failures: to lose heart at what did not succeed, to cling on to things in the hope that somehow, they might in the future ripen. In so doing, we can lose the energy to feed the buds of new beginnings, and we may fail to focus all our efforts on them.

We need to learn to be more ready to leave old failures behind: fruit that has not matured, branches that are not productive. Otherwise, they will weigh us down and sap our strength.

The next season will be different. God will present us with new and exciting possibilities for us to harvest. Look closely at a dormant fig tree and you will see the new buds – the new fruits starting to appear!

Advent is the time to prepare for the new season, for new possibilities, to make a fresh start. There will be new leaves and new fruits, some of which will succeed. Advent is a time for us to leave old failures behind, to make a new start. It is a time to find new hope, to see new possibilities that may ripen and come to fruition.

Each year is different. Some years we have a rich harvest – a glut. Others, very little. Our challenge is to be ready for either – to be willing to let go and to adapt. To embrace whatever happens, to the glory of God.

There are constant signs of hope and renewal in our churches and our communities: signs of new fruit, new harvests. We are called to embrace them and put our energies there.

I pray that this Advent time may be for you a time of letting go, of finding new hope, new possibilities and new enthusiasm for God’s work.

P.S. I can recommend fig jam with Brie!

Peter Pay, December 2020

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Along with leading worship, and all sorts of smaller tasks, November brought two contrasting experiences in my Assembly Moderator diary.

Firstly, I had the privilege of representing the United Reformed Church at the Cenotaph. What is always, I imagine, a meticulously organised event, was subject to a new level of precision as stewards ensured social distancing in the well-ordered procession. In an eerily quiet city, I stood alongside leaders of other denominations and faith groups in Whitehall as the ceremony proceeded, uninterrupted even by the voice of the broadcaster David Dimbleby.

Then, there was Mission Council, which met digitally for the second time in its history, at the end of last week. Since July, many of us have learnt far more about how best to facilitate online meetings, so I rather think that Peter and I had an easier job than Nigel and Derek did in the summer. Unlike the Cenotaph, there was plenty of talking – though no audible squawking of parakeets in the background. And I suspect that some folk might have appreciated a David Dimbleby commentary on what was going on.

Despite the differences between the two occasions, there are two similarities that I was very aware of. The first is that both events were held in the context of prayer. Remembering, or looking forward, there was a clear acknowledgement of the presence of God among us.

The second was the way in which the smooth running of both depended so much on a mostly unseen group of people in the background. The gentle shepherding of each group of participants on Remembrance Sunday, by people who remained to a great extent invisible, was vital. And at Mission Council, along with the Clerks and General Secretary, we had a ‘tech’ team’ who worked tirelessly to ensure that the event went without any hitches.

It’s the same in many of our churches. There are the people who are visible – those who take a lead in various ways. Then there are those who might never be noticed, except that if they are missing or things go wrong. Of course, some of those behind-the-scenes people are more than happy to stay in the background. But perhaps we need to recognise their contributions a little more often.

However you are meeting at this time, take a moment to notice, to thank and to encourage a steward, a ‘techie’, the person who deals with the boiler, or who mutes people on Zoom…  Let’s give thanks for the gifts of the whole people of God, seen and unseen.

God bless,

Clare

Clare Downing, November 2020

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